a theologico-political treatise [part i]-第11章
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of this supreme right and power He had chosen for Himself alone the Hebrew
nation and a certain strip of territory； and had handed over to the care of
other gods substituted by Himself the rest of the nations and territories；
and that therefore He was called the God of Israel and the God of Jerusalem；
whereas the other gods were called the gods of the Gentiles。 （94） For this
reason the Jews believed that the strip of territory which God had chosen
for Himself； demanded a Divine worship quite apart and different from the
worship which obtained elsewhere； and that the Lord would not suffer the
worship of other gods adapted to other countries。 （95） Thus they thought
that the people whom the king of Assyria had brought into Judaea were torn
in pieces by lions because they knew not the worship of the National
Divinity （2 Kings xvii：25）。
（96） Jacob； according to Aben Ezra's opinion； therefore admonished his sons
when he wished them to seek out a new country； that they should prepare
themselves for a new worship； and lay aside the worship of strange； gods …
that is； of the gods of the land where they were （Gen。 xxxv：2； 3）。
（97） David； in telling Saul that he was compelled by the king's persecution
to live away from his country； said that he was driven out from the heritage
of the Lord； and sent to worship other gods （1 Sam。 xxvi：19）。 （98） Lastly；
he believed that this Being or Deity had His habitation in the heavens
（Deut。 xxxiii：27）； an opinion very common among the Gentiles。
（99） If we now examine the revelations to Moses； we shall find that they
were accommodated to these opinions； as he believed that the Divine Nature
was subject to the conditions of mercy； graciousness； &c。； so God was
revealed to him in accordance with his idea and under these attributes （see
Exodus xxxiv：6； 7； and the second commandment）。 （100） Further it is related
（Ex。 xxxiii：18） that Moses asked of God that he might behold Him； but as
Moses （as we have said） had formed no mental image of God； and God （as I
have shown） only revealed Himself to the prophets in accordance with the
disposition of their imagination； He did not reveal Himself in any form。
（101） This； I repeat； was because the imagination of Moses was unsuitable；
for other prophets bear witness that they saw the Lord； for instance；
Isaiah； Ezekiel； Daniel； &c。 （102） For this reason God answered Moses； 〃Thou
canst not see My face；〃 and inasmuch as Moses believed that God can be
looked upon … that is； that no contradiction of the Divine nature is therein
involved （for otherwise he would never have preferred his request） … it is
added； 〃For no one shall look on Me and live；〃 thus giving a reason in
accordance with Moses' idea； for it is not stated that a contradiction of
the Divine nature would be involved； as was really the case； but that the
thing would not come to pass because of human infirmity。
（103） When God would reveal to Moses that the Israelites； because they
worshipped the calf； were to be placed in the same category as other
nations； He said （ch。 xxxiii：2； 3）； that He would send an angel （that is； a
being who should have charge of the Israelites； instead of the Supreme
Being）； and that He Himself would no longer remain among them； thus leaving
Moses no ground for supposing that the Israelites were more beloved by God
than the other nations whose guardianship He had entrusted to other beings
or angels （vide verse 16）。
（104） Lastly； as Moses believed that God dwelt in the heavens； God was
revealed to him as coming down from heaven on to a mountain； and in order to
talk with the Lord Moses went up the mountain； which he certainly need not
have done if he could have conceived of God as omnipresent。
（105） The Israelites knew scarcely anything of God； although He was revealed
to them； and this is abundantly evident from their transferring； a few days
afterwards； the honour and worship due to Him to a calf； which they believed
to be the god who had brought them out of Egypt。 （106） In truth； it is
hardly likely that men accustomed to the superstitions of Egypt；
uncultivated and sunk in most abject slavery； should have held any sound
notions about the Deity； or that Moses should have taught them anything
beyond a rule of right living； inculcating it not like a philosopher； as the
result of freedom； but like a lawgiver compelling them to be moral by
legal authority。 （107） Thus the rule of right living； the worship and love
of God； was to them rather a bondage than the true liberty； the gift and
grace of the Deity。 （108） Moses bid them love God and keep His law； because
they had in the past received benefits from Him （such as the
deliverance from slavery in Egypt）； and further terrified them with threats
if they transgressed His commands； holding out many promises of good if they
should observe them； thus treating them as parents treat irrational
children。 It is； therefore； certain that they knew not the excellence of
virtue and the true happiness。
（109） Jonah thought that he was fleeing from the sight of God； which seems
to show that he too held that God had entrusted the care of the nations
outside Judaea to other substituted powers。 （110） No one in the whole of the
Old Testament speaks more rationally of God than Solomon； who in fact
surpassed all the men of his time in natural ability。 （111） Yet he
considered himself above the law （esteeming it only to have been given for
men without reasonable and intellectual grounds for their actions）； and made
small account of the laws concerning kings； which are mainly three： nay； he
openly violated them （in this he did wrong； and acted in a manner unworthy
of a philosopher； by indulging in sensual pleasure）； and taught that all
Fortune's favours to mankind are vanity； that humanity has no nobler gift
than wisdom； and no greater punishment than folly。
（112） See Proverbs xvi：22； 23。
（113） But let us return to the prophets whose conflicting opinions we have
undertaken to note。 （114） The expressed ideas of Ezekiel seemed so diverse
from those of Moses to the Rabbis who have left us the extant prophetic
books （as is told in the treatise of Sabbathus； i：13； 2）； that they had
serious thoughts of omitting his prophecy from the canon； and would
doubtless have thus excluded it if a certain Hananiah had not undertaken to
explain it； a task which （as is there narrated） he with great zeal and
labour accomplished。 （115） How he did so does not sufficiently appear；
whether it was by writing a commentary which has now perished； or by
altering Ezekiel's words and audaciously … striking out phrases according to
his fancy。 （116） However this may be； chapter xviii。 certainly does not seem
to agree with Exodus xxxiv：7； Jeremiah xxxii：18； &c。
（117 ） Samuel believed that the Lord never repented of anything He had
decreed （1 Sam。 xv：29）； for when Saul was sorry for his sin； and wished to
worship God and ask for forgiveness； Samuel said that the Lord would not go
back from his decree。
（118） To Jeremiah； on the other hand； it was revealed that； 〃If that nation
against whom I （the Lord） have pronounced； turn from their evil； I will
repent of the evil that I thought to do unto them。 （119） If it do evil in my
sight； that it obey not my voice； then I will repent of the good wherewith I
said I would benefit them〃 （Jer。 xviii：8…10）。 （120） Joel （ii：13） taught that
the Lord repented Him only of evil。 （121） Lastly； it is clear from Gen iv： 7
that a man can overcome the temptations of sin； and act righteously； for
this doctrine is told to Cain； though； as we learn from Josephus and the
Scriptures； he never did so overcome them。 （122） And this agrees with the
chapter of Jeremiah just cited； for it is there sai
